Articulating the Scaffolding of White Supremacy: The Act of Naming in Liberation

Liberatory practices require that social workers think about categorical social stratification in terms of power hierarchies brought about through practices of individuals, cultures, and institutions. Our focus is on how scaffoldings of white supremacy impact organizational, structural, and professional interactions in social work. We provide examples and stories to illustrate operations of white supremacy and offer alternatives through a counter story. The counter-story reveals how transparency, accountability, and caucusing (with structured safeguards) support alliances that build transformative restructuring. We emphasize the importance of interrupting structures and translations of white supremacy on an ongoing basis.     

Coloniality and Intersectionality in Social Work Education and Practice

The history of social work education is deeply entangled with the structures of White supremacy and coloniality. Through an analysis of coloniality, the system from which social work operates, this article outlines an alternative framework of intersectionality, which decodes the dominant discourse in relation to power, privilege, White supremacy, and gender oppression. The framework of intersectionality moves professional social work pedagogy and practice from the trenches of coloniality toward decoloniality. The concepts of intersectionality and critical consciousness are operationalized to demonstrate how social work education can effect structural and transformational change through de-linking from its white supremacists roots.     

Conduct Problems in Adopted and Non-Adopted Adolescents and Adoption Satisfaction as a Protective Factor

The present study compared the level of conduct problems at age 17 in a large nonclinical sample of adopted participants placed in infancy and children in non-adoptive families matched to the adoptive families on demographic characteristics. Higher levels of adolescent and parent adoption satisfaction were associated with lower levels of conduct problems. Gender by adoption status interactions were not significant. However, female adopted participants had higher levels of conduct problems than female non-adopted participants, whereas male adopted and non-adopted participants had similar levels of conduct problems. In the overall sample, differences between adopted and matched control participants on all conduct problem measures were nonsignificant.     

Buddhist Wisdom and Modernization: Finding the Balance in Globalized Thailand

This paper examines the relationship between wisdom and knowledge under globalization and the potential in Thailand to balance old knowledge traditions, Buddhist and rural, with new Thai and imported knowledge. It investigates the Theravadan Buddhist approach to the cultivation of wisdom and, in parallel, the engagement of the Kingdom of Thailand in its bringing of modern knowledge and capitalist economic practices into Thailand, and its efforts to find balance between the old and the new.

Consideration of the findings has facilitated the development of a theoretical understanding of how old and new knowledge regimes co-exist in Thailand. The findings suggest that there has been a shift in understanding of panjaathaangloog (worldly wisdom) and the various types of knowledge that supports it, from being strongly shaped by the religious framework of Buddhism to becoming a secular framework supported by a secular Thai education system and an unmediated influx of imported knowledge. The challenge for Thai people is how to negotiate such a shift. The pressing concern is that these newer understandings are, as yet, ‘unsettled’ as reliable signposts to enlightenment and to becoming a wise person, and the knowledge of the old pathway is in danger of being forgotten.

Este artículo examina la relación entre la sabiduría y el conocimiento bajo la globalización y el potencial en Tailandia para equilibrar las tradiciones del conocimiento antiguo, budista y rural, con el nuevo e importado conocimiento tailandés. Investiga el enfoque budista Theravadan al cultivo de la sabiduría y paralelamente, el compromiso del reino de Tailandia para traer el conocimiento moderno y las prácticas económicas capitalistas a Tailandia, y sus esfuerzos para encontrar el equilibrio entre lo antiguo y lo nuevo.

La consideración de los hallazgos ha facilitado el desarrollo de un entendimiento teórico, de cómo los regímenes del conocimiento antiguo y nuevo coexisten en Tailandia. Los hallazgos de que allí se ha dado un cambio en el entendimiento del panjaathaangloog (sabiduría mundana) y de varios tipos de conocimiento que lo soportan, de haber sido fuertemente configurados por el marco religioso del budismo, para llegar a un marco secular soportado por un sistema de educación secular de Tailandia y una entrada de conocimiento importado. El reto para la gente tailandesa es cómo negociar semejante cambio. La mayor preocupación es que estos nuevos entendimientos, por ahora, están ‘indeterminados’ como punto de referencia confiable para el esclarecimiento y para llegar a ser una persona sabia y el conocimiento de la senda antigua está en peligro de pasar al olvido.

本文检讨全球化下的智慧和知识之间的关系,即在泰国的旧的知识传统,即佛教的和乡村的,平衡新的泰国的和进口的知识的潜在努力。我们调查智慧开发的Theravadan 佛教方式,并平行地研究泰国引进现代知识和资本主义的经济实践 ,以及其寻求旧的和新的之间的平衡的努力。本文的发现有助于在理论上理解泰国新旧知识规制的共生,已经有一种理解panjaathaangloog （智慧）,加强各种支持其的知识类型的转向,原来这些知识主要是由宗教性的佛教框架塑造的,现在则变成了由世俗的泰国教育体系以及不可阻挡的外来知识来支撑。对泰国人民的挑战是如何中和这种转变。迫切的关切是,如果一个人要变成智者的话,这些相对来说新的理解“不容分说”（unsettled）被认为对启蒙来说是可靠的知识,而那些旧的获取知识的方式则陷入了被遗忘的危险之中。

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Статья рассматривает взаимосвязь между мудростью и знаниями в

глобализации и потенциалом Таиланда в сбалансировании старых традиций и знаний, буддийского и сельского, нового Тай и импортных знаний. Она исследует буддийский подход к культивированию мудрости - тхераваду и, параллельно, участие Королевства Таиланд в привлечении современных знаний и капиталистической экономической практики в страну, и его усилия в поиске баланса между старым и новым. Рассмотрение результатов способствовало развитию теоретического понимания того, как в Таиланде сосуществуют старые и новые режимы знаний. Полученные данные свидетельствуют о том, что произошел сдвиг в понимании panjaathaangloog (житейская(мирская) мудрость) и различных видах знаний, которые ее поддерживают: от формирования строгих религиозных рамок буддизма к становлению светского государства, поддерживаемого светской системой образования, и непосредственному притоку импортных знаний. Задача тайского народа состоит в том, чтобы понять как вести переговоры о таких изменениях. Актуальной проблемой является то, что эти договоренности новые, пока еще «неурегулированны» как надежные указатели к просветлению и становлению мудрого человека, и знание о старых путях в опасности быть забытым.     

EFFORTS TO INCORPORATE SOCIAL JUSTICE PERSPECTIVES INTO A FAMILY TRAINING PROGRAM

This paper describes the efforts of the faculty of the Family Institute of New Jersey in recent years to develop a collaborative family training program that takes into account issues of gender, race, culture, class, and sexual orientation. We have come to realize how strongly traditional approaches have been skewed in the direction of the dominant culture--white, male, heterosexist, and prioritizing the needs and experience of the middle and upper classes. We have attempted to modify our teaching, supervision, reading lists, and overall training approach to challenge trainees and ourselves to move toward broader, strength-based, and equity-based multicultural perspectives in our training. We describe our vision, how we incorporate it into our program structure, and a few of our training initiatives.     

Alien tutelage: on generalizability and contextualization in leadership development

There has been sustained argument for contextualization of leadership development, none more so than when working with Indigenous and other marginalized peoples. Leadership development programmes are predominantly conducted by ‘outsider’ educationalists and consultants and the question of contextualization, of how much or how little, is a decision that is ultimately made in classrooms around the world under conditions of alien tutelage. Employing an autoethnographic approach, the article examines three examples of leadership development programmes in order to think about generalization and/or contextualization. Overall, this study finds that arguments for and against ‘generalizability’ and ‘contextualization’ might depend more on the skill and experience of the teacher rather than the corpus of knowledge over which so many battles are fought. It suggests that the potential embedded in generalizable programmes can be realized if there is sufficient pedagogic engagement and space created by culturally competent teachers and facilitators for local testing of generalized knowledge claims for their adaptation: personally, organizationally, nationally and globally. It also finds that the people and outcome focus aspects of leadership development seem to be more influenced by culture than other aspects such as personal leadership style preference that would appear to transcend ethic cultural background.